Friday, July 31, 2015
Benefits of Non-Covetousness
Aparigraha is the fifth limb of yama (self-restraint). Parigraha is covetousness or greed, to possess and enjoy objects of the senses. Aparigraha is the opposite of parigraha. This is non-covetousness or non-acceptance of gifts; it is the absence of craving to possess and enjoy sensual objects. It is a mental state (bhava), wherein the sensual craving is dead. Parigraha leads to anxiety to preserve, to fear of loss, to sorrow in loss, to hatred, anger, untruthfulness, stealing, etc. Aparigraha puts an end to all these defects and bestows peace, contentment and satisfaction.
Aparigraha is indeed an aid to the practice of ahimsa (non-violence), satyam (truth), asteyam (non-stealing). When the craving is not satisfied you become angry, you hate the man who stands in your way of attaining and possessing things. You harm him in different ways; you speak untruth; you begin to steal things. The mind is ever in a state of agitation, restlessness, dissatisfaction and discontentment. Aparigraha removes all these defects. Mithya drishti (the seeing of falsehood in objects), dosha drishti (the seeing of defects in them), vairagya (dispassion), discrimination, dama (control of the senses) and pratyahara (withdrawal of the senses) are aids to the practice of aparigraha. Aparigraha is the common foundation for all yogas, just as dhyana (meditation) is the common meeting point of all yogas. It is a virtue to be practised not only by aspirants but by all persons of the world.
He who has no faith in the grace of the Lord and in the utterance of Lord Krishna in the Gita, "I ensure the welfare of the devotees who constantly think of me", will not practise aparigraha. The practice of aparigraha has wonderful benefits. It removes at one stroke, fear, attachment, disappointment, anxiety, agitation, restlessness, hatred, jealousy, anger, lust, greed, cares, worries, despair, and depression. Therefore practise aparigraha and become a dynamic yogi.
- - - - -
Pure love is bliss. Speak forgivingly, act lovingly, serve lovingly. You will soon enter the kingdom of heaven or supreme peace. Hatred ceases not by hatred, but by love. Love is absolute goodness, honour, peace, and purity.
Thursday, July 30, 2015
Steps to Celibacy
There are four processes in the practice of brahmacharya (celibacy). First control the sex impulse and sex vasana (habit) through dama (control of senses) and pratyahara (withdrawal of the senses), then practise conservation of sex-energy. Shut all holes through which energy leaks; then divert the conserved energy into the proper spiritual channels through japa (repetition of God's name), kirtan (chanting), selfless service, pranayama (yoga breathing) and study, vigilance, self-analysis, introspection and vichara (enquiry). Then have conversion or sublimation of the sex energy. Let it be converted into ojas (spiritual energy) or brahma tejas (Brahmic radiance) through constant meditation (brahmachintana) and Lord's grace.
A vedantin diverts his mind through asserting, "I am all purity. I am sexless Atman (Self). Om. Om. Om." A bhakta (devotee) diverts his mind through japa, kirtan, service of guru (preceptor), service in temple, study of Bhagavatam, Ramayana, etc. A karma (active) yogi diverts his mind. He is ever occupied in some kind of useful service or other. A hatha yogi converts the sex energy through kriya yoga and dharana (concentration) and pratipaksha bhavana (meditation on the opposite) method.
- - - - -
In common parlance brahmacharya is single life. In yogic parlance it is restraint of not only sex indriya (sense), but all senses. All senses contribute their own share to sexual excitement, sexual urge. The sight raises impure thoughts. Food strengthens the sex-indriya, as tongue and genitals are born from the same source. Hearing of love, talks, touch, smell - all excite passion. Therefore all senses must be controlled. Repression or suppression of sex energy will not help much in the practice of brahmacharya. What is wanted is sublimation. Sex energy must be entirely converted into ojas shakti or spiritual force. In transformation the gross form assumes a subtle form. The gross semen becomes a subtle force; this is also not enough. Sublimation only gives full protection.
Lustful gazing at women, talking on love matters and about women, gluttony, too much sleep, shaking of body and aimless wandering, a desire to be in the company of women, are all forms of lust. Abandon all these. Practise purity in thought, word and deed and get established in satchidananda svarupa (essential nature as existence-consciousness-bliss absolute).
Wednesday, July 29, 2015
Asteya is non-stealing. This is one of the five limbs of yama (self-restraint). This is also another form of self-restraint. Why does a man steal? He wants something. When he cannot get it by legitimate ways of earning, he begins to steal things. Desire (trishna) or want is the root cause for stealing. This is a deep rooted, evil trait in man.
Control desires or (trishnas) and cravings. Reduce your wants. Reflect and do vichara. Think of the evil result of stealing, namely, killing of conscience, dishonour, pin-pricks, guilty conscience, unfitness for yoga, bad name in society, punishment through the law of karma and penal code. Think of the advantages of non-theft (asteya) - honour, clean conscience, reward in heaven, fitness for the practice of yoga. You will at once stop this stealing habit.
Man removes a thing secretly without the knowledge of the owner; he does not like that his act may be known by others. This is stealing. Taking blotting paper, pins, paper, pencil, etc., from the office is stealing. Hoarding money too much is stealing. Eating too much or gluttony is stealing. Ever thinking of objects by increasing the wants is also stealing in a comprehensive sense. Keeping more things than are actually necessary is also stealing. A yogic student must be free from all these forms of theft. He must have a very clean mind like the pure white cloth or crystal. Then alone Atman (Self) will shine in his heart.
Man is not very careful and conscientious. His mind brings up very clever arguments. Some secretly take away some old journals which contain some pictures or useful matter and say: "This is nothing. It is only an old copy. It will go into the hands of a shop keeper for packing." But the thing is, he has removed it without the knowledge of the librarian, so it is theft.
Even a sensitive mind becomes blunt gradually by continuous stealing, by jumping from stealing small things to big articles. Even a little dirt, a little theft affects the mind of a yogic student seriously. He will have to be very careful and vigilant. He must keep the mind as clean as a polished mirror. He must avoid even very little thefts in any form. Then alone will he have success in yoga.
Tuesday, July 28, 2015
What is Satyam?
God is truth. He can be realised only by speaking truth and observing truth in thought, word and deed. Truthfulness, equal vision, self-control, absence of envious emulation, forgiveness, modesty, endurance, absence of jealousy, charity, thoughtfulness, disinterested philanthropy, self-possession and unceasing and compassionate harmlessness are the thirteen forms of truth. Your thoughts should agree with your words and your words should agree with your actions. To think of one thing, say another and do a third is horrible - it is nothing but crookedness. By telling lies you pollute your conscience and infect your subconscious mind. The habit of telling lies will be carried on to your next birth and you will suffer in birth after birth. Have you ever thought of this?
If you are established in truth, all other virtues will cling to you. Penetrate more deeply into the kingdom of truth. Sacrifice your all for the truth. Die for the truth. Speak the truth. Truth is life and power. Truth is existence. Truth is knowledge. Truth is bliss. Truth is silence. Truth is peace. Truth is light. Truth is love. Live to realise the truth.
Truth is the law of life. Truth means the strength of will to abide by positive principles - a sense of justice, an unbiased mind and recognition of its subtle essence in all life. Truth is like a ladder leading to heaven, or a boat enabling one to cross the ocean of misery. Speak the truth, but let it not be unpleasant and speak not of any pleasing falsehood - this is eternal religion.
Fire burns everything; it is true to its nature. Water flows from a higher level; the seed sprouts and becomes a tree; the scorpion stings; these are all true to their nature. This is satyam. But man violates truth; he is ungrateful. He is not true to his essential nature. Wife poisons the husband; sons are not filial towards their fathers; sons murder their parents; this is not truth. To manifest one's essential divine nature, to manifest divine virtues is satyam or truth. To be true to one's own Self is satyam.
- - - - -
A truthful man is free from worry and anxiety, he has a calm mind. He is respected by society. If you speak the truth for twelve years you will get vak siddhi - then whatever you speak will come to pass. There will be great power in your speech - you will be able to influence thousands.
Monday, July 27, 2015
Ahimsa is Supreme Virtue
That work which gives elevation, joy and peace to the mind, is right. That which brings depression, pain and restlessness to the mind is wrong. This is an easy way to find out what is right and what is wrong.
Selfishness clouds understanding. Therefore if a man has got even a tinge of selfishness, he cannot detect what is right and what is wrong. A very pure, subtle, sharp intellect is needed for this purpose.
The Gita describes the nature of satva (purity), rajas (dynamism) and tamas (inertia in relation to reason) in chapter eighteen. It says:
"That which knoweth energy and abstinence, what ought to be done and what ought not to be done, fear and fearlessness, bondage and liberation - that reason is pure, O Partha. That by which one understandeth right from wrong and also what ought to be done, and what ought not to be done - that reason, O Partha, is passionate. That which, enwrapped in darkness, thinketh wrong to be right, and which seeth all things subverted - that reason, O Partha, is of darkness."
Various other definitions are given by wise men to help the students in the path of righteousness. In the Bible it is said: "Do unto others as you would be done by".
This is a very good maxim. The whole gist of right conduct is here. If one practises this very carefully, he will not commit any wrong action.
"Ahimsa paramo dharmah". Ahimsa is non-injuring in thought and word and deed. "This is the highest of all virtues". If one is well established in ahimsa of thought and word and deed, one can never do any wrong action.
Ahimsa comes first in the practice of yama or self-restraint. To give pleasure to others is right. To spread misery and pain, is wrong. One can follow this in one's daily conduct towards others and can evolve in one's spiritual path.
Do not perform any act that brings you shame or fear. You will be quite safe if you follow this rule. Stick to any rule that appeals to your reason and conscience and follow it with faith and attention. You will soon evolve and reach the abode of eternal happiness.
Sunday, July 26, 2015
Blessing of Ahimsa
Ahimsa (non-violence) is one of the foremost vows of good life. It is a supreme duty of man - ahimsa paramo dharmah - thus scripture declares. In the regeneration and divinisation of man, the first step is to eliminate the beastly nature. The predominant trait in beasts is cruelty; therefore wise sages prescribed ahimsa. This is a most effective master method to counteract and eradicate completely the brutal, cruel nature in man. O earnest aspirant: Ponder the great significance, and immense importance, value and blessings of ahimsa and start its practice now - this moment.
Ahimsa is not merely non killing as some think. Ahimsa is perfect harmlessness and positive love also. It is to abstain even from the slightest thought of harm to any living creature mentally, verbally, or by deed. There is no excuse nor exception to the above rule. Harsh words to beggars, servants or inferiors is himsa (cruelty). To fail to relieve pain or trouble in another is negative himsa. To approve of another's harsh actions is against ahimsa. Avoid strictly all forms of harshness, direct or indirect, positive or negative, immediate or delayed. Practise ahimsa in its purest form, O Saumya, and become divine. Ahimsa and divinity are one.
Ahimsa is a weapon of the strong. It cannot be practised by weaklings. Ahimsa is supreme love. He who embraces ahimsa embraces all, loves all. To begin with, stop all physical violence, stop speaking vulgar and harsh words. Then attack the mind directly. There will be inner agitation. You may think of doing violence. Check this thought wave through prayer, worship, meditation, enquiry, pranayama (yoga breathing), satvic (pure) food, and study of sacred books. Generate again and again currents of love by cultivating the feeling that 'everything is the Self' (atma bhava), or 'everything is the Lord' (narayana-bhava).
You will fail one hundred times, but it does not matter. Stand up again. Make fresh resolves and stick to them tenaciously. March on boldly with steady steps, O knower of thyself: Never despair. Study the lives of the apostles of non-violence - Lord Buddha, Lord Jesus, Mahatma Gandhi and others, again and again. Keep their mental picture and ideals before your mind's eye and draw inspiration from them. Carefully watch your conduct, thought and speech and deeds daily and you will grow steadily in the practice of non-violence.
Saturday, July 25, 2015
Order in Yama and Niyama
There is a deliberate order in the five parts or limbs of yama (self-control). Ahimsa (non-violence) comes first, because man must remove his brutal nature first. He must become non-violent; he must develop cosmic love. Only then does he become fit for the practice of yoga. Then comes satyam or truthfulness. Because the whole phenomenon of maya (illusion) is asat or unreal, the aspirant should be aware of this fact. He should ever remember the truth or Brahman. Then comes asteya or non-stealing. Because he must develop moral consciousness, he must know right from wrong, righteousness from unrighteousness; and he must know that all are one. Brahmacharya is a divine attribute. The aspirant is now becoming a superman by the practice of brahmacharya or celibacy. The fifth is aparigraha. The yogic student is free now from desires, cravings, unnecessary wants, luxuries, desire to possess and enjoy. He has a very expanded heart.
Yama is "taking of vow". Niyama is "religious observance". Yama is not a policy or company manners or courtesy, it is sticking to ideals and principles; it is development of divine traits that will transform human nature into divine nature; it annihilates desires, cravings, evil qualities; it eradicates brutal instinct and brutal nature; it removes harshness, violence, cruelty and covetousness; it fills the heart with cosmic love, kindness, mercy, goodness, purity and divine light. It is the foundation of divine life or yoga, on which the super structure of samadhi is built. It is the corner stone of yoga, on which the edifice of super-consciousness is built.
Niyama is canon or religious observance. It consists of five limbs; namely, saucha, santosha, tapas, svadhyaya and Ishvara Pranidhana. Saucha is purity, internal and external. Santosha is contentment. Tapas is austerity or control of senses or meditation. Svadhyaya is study of scriptures. It means also chanting of mantra (name of God) or enquiry. Ishvara Pranidhana is self-surrender to the Lord. It is consecration of one's work as an offering to the Lord.
There is an intimate relation between yama and niyama. Niyama safeguards yama. If one has internal purity one can get established in brahmacharya. If you have contentment, you will not steal or hurt others or tell lies. It will be easy for you to practise aparigraha.
Friday, July 24, 2015
Brave All Trials
Trials, difficulties, troubles and sufferings are necessary for your purification and to strengthen your will and power of endurance. Face them bravely and come out triumphantly. Press on. Strive on with all your will; only then is the grace of God bestowed.
God helps those who help themselves. If bad thoughts enter your mind, simply ignore them. Offer a prayer to the Lord and substitute divine thoughts by studying the sacred books. The spiritual fire should be generated day after day. Hold fast to the ideal. Keep the flame of aspiration ever bright. Scorn mundane delights and strife.
Dedicate your life to God. Meditate. Scale the spirit's steepest height and reach the peak of eternal wisdom and bliss divine. Nothing is able to daunt the firm and resolute aspirant or turn him from a course which he considers to be right, or which he holds to be his duty.
Be brave and courageous. You must pass with one breath over the mountain of difficulties. The Atman cannot be attained by a life of weakness and error.
You have infinite strength within you. Be strong. Look within. Meditate. Tap the source. Have an indomitable will, backed by an abiding faith. You are bound to succeed in everything.
- - - - -
God is the Light of lights. He is knowledge. He is the knower. God is the same from age to age. God never changes; he is ageless. God has no opposite.
God is truth, beauty, goodness. God has no religion; He is the source of all religion. God is one. God is peace. God is universal harmony. God is love and law. As a lamp cannot burn without oil, so man cannot live without God.
Creation reveals that God is dharma (righteousness). God is the bestower of grace which is boundless and inexhaustible.
Thursday, July 23, 2015
Depression and Devotion
Every aspirant in the spiritual path becomes a victim to the mood of depression in the beginning. You have to overcome this mood through discrimination, reflection, singing God's name, prayer, etc. This mood is like a passing cloud. It will pass off if you are vigilant. Do not mistake emotion for devotion.
Whenever you get into a mood of depression, sing God's name vigorously; sitting alone in your room, sing with a melting heart. You may sing silently if you wish. This is an easy way to drive away this undesirable mood.
Try to control all wild outbursts of weeping. This is a weakness, a negative state. But do allow the pearl drops of divine love or ecstasy to trickle down your face occasionally, when you are in a profoundly prayerful or meditative mood.
Shed the tears of pure, divine love when you are alone, when you are in communion with the Lord. Do not weep in the presence of others. The rare pearl drops of divine love are the outcome of the melting of the heart by the fire of devotion and the fire of painful separation from the Lord.
Sometimes a man feigns to be a devotee. He sheds false tears to make his neighbours think he is a great devotee. On account of sympathetic action, his neighbours also begin to weep - but there will not be one iota of devotion in their hearts.
Devotion is a very rare gift from God. Weeping itself is not a criterion by which to judge the devotional nature of a man or a woman. Do not mistake the crocodile tears of a hypocrite bhakta (devotee) for the genuine pearl drops of divine love which inspire and elevate bystanders. One may not weep outwardly and yet he may be a genuine, silent devotee.
- - - - -
Identify yourself with the emotionless state or Brahman, and rest peacefully for ever.
Satvic (peaceful) emotion is quiet. Rajasic (passionate) emotion is terrible. Tamasic (dull) emotion is confused. Rajasic and tamasic emotions are of a turbid nature and therefore cannot receive a reflection of the blissful nature of Atman. Rajasic and tamasic emotions present a reflection of intelligence but not of bliss. Satvic emotions present a reflection of both blissfulness and intelligence.
Wednesday, July 22, 2015
Consequences of Anger
A terrible fit of anger shatters the physical nervous system. It produces a lasting impression on the inner astral body. Although the effects of a fit of anger may seem to subside in a short time, the vibration or wave, continues to exist for days in the astral body. A slight unpleasant feeling that lasts in the mind for five minutes may produce a deep inflammation of the astral body. It may take several weeks or months even for this ulcer to heal.
Now, have you realised the disastrous consequences of anger? Do not be victims of anger. Control it by love, mercy, sympathy, vichara (enquiry) and consideration for others. Even slight annoyance, or irritability, affects the mind and the astral body.
Aspirants should not allow these vrittis (thought waves) to manifest in the mind lake, as they may burst out as big waves of anger at any moment, if you are careless or weak. There should not be the least disturbance in the mind lake - it should be perfectly calm and serene. Then only you will find meditation possible.
It is difficult to control anger. Anger is a manifestation of shakti (energy). At first, try to reduce its force and its frequency of duration. Endeavour to attenuate or thin out this formidable modification of the mind.
Do not allow this modification to assume the form of a big wave on the surface of the conscious mind. Nip it in the bud when it is in the form of irritability. Divert the mind. Entertain divine thoughts. Do vigorous japa (repetition of God's name) and kirtan (chanting). Repeat some prayers or slokas (verses) from the scriptures.
Develop the opposite, divine qualities. Develop patience, love, forgiveness - anger will die by itself, gradually. Blessed are those high souled people who can control their anger by pure, strong will and intellect.
Be serene. Serenity is like a rock. Waves may dash on it but they cannot affect it. Waves of irritation may break on this rock of serenity but they cannot affect it. Meditate daily on the ever tranquil Atman (Self). You will attain this sublime virtue of serenity gradually.
Tuesday, July 21, 2015
Training of the Mind
If a pebble in our shoe torments us, we expel it. Once the matter is understood, it is just as easy to expel an intruding and obnoxious thought from the mind. Thoughts are the sources of all actions - they are real karma, real action. If, right at the beginning, you can root out all evil thoughts, you will not do any evil actions. You will be free from misery and anxiety.
Watch the thoughts with vigilance. Once the tossing of the mind vanishes, the mind will be very calm and you will get good meditation. Free yourself from the clutches of the mind, and liberation will come by itself. Those who have even a little control over their thoughts and speech will have a calm, serene, beautiful face, a sweet voice and brilliant, lustrous eyes.
Conserve all mental energy. Use it for spiritual purposes. Do not store useless information in your brain. Learn to unmind the mind. Then only you can fill the mind with divine thoughts. As all the dissipated mental rays are collected you will gain new mental strength. Useless thoughts impede your spiritual growth; obnoxious thoughts are stumbling blocks to spiritual advancement.
In untrained persons four or five kinds of thoughts occupy the mind at one time. These may be thoughts of the household, of business, of the office, of the body and so on. If you watch carefully you will see that many thoughts are inconsistent and that the mind wanders aimlessly.
Entertain only thoughts that are useful and helpful. These are the stepping stones to all spiritual progress. Every thought must be of a constructive nature; it must be positive and definite. Mental images must be well-defined. Every thought must bring peace and comfort to others and never bring pain or unhappiness. Then, you are a blessed soul on earth.
- - - - -
Always watch your mind. Be vigilant. Be alert. Do not allow waves of irritability, jealousy, anger, hatred and lust to arise in the mind. These are the enemies of meditation, peace and wisdom. Suppress them at once by entertaining sublime thoughts. Evil thoughts which have already arisen may be destroyed by originating and maintaining good thoughts, by repeating any mantra, by doing any good actions, by abstracting the mind and by enquiring, "Who am I?", or by will-force.
Monday, July 20, 2015
Discipline of the Mind
You must have a pure mind if you want to realise the self. Unless the mind is free and it casts away all desires, cravings, worries, delusion, pride, lust, attachment, likes and dislikes, it cannot enter into the domain of supreme peace and unalloyed felicity, the immortal abode.
A glutton or a sensualist, a dullard or a lazy man, cannot practise meditation. He who has controlled the tongue and other organs, who has an acute acumen, who eats, drinks and sleeps in moderation, who has destroyed selfishness, lust, greed and anger, can practise meditation and attain success in samadhi (super-consciousness).
You cannot enjoy peace of mind, you cannot practise meditation if there is vikshepa in your mind. Vikshepa is tossing of mind. Vikshepa is rajas (passion); vikshepa and desires co-exist in the mind. If you really want to destroy vikshepa, you must destroy all mundane cravings through dispassion and self-surrender to the Lord.
If you apply fire to green wood, it will not burn; if you apply fire to a piece of dried wood, it will at once catch fire and burn. Even so, those who have not purified their minds will not be able to start the fire of meditation. They will be sleeping or dreaming building castles in the air - when they sit for meditation.
But those who have removed the impurities of the mind by japa (repetition of God's name), service, charity, pranayama (yoga breathing), etc., will enter into deep meditation as soon as they sit for meditation. The pure ripe mind will at once burn with the fire of meditation.
- - - - -
Clarify your idea again and again. Think clearly. Have deep concentration and right thinking. Introspect in solitude. Purify your thoughts. Still the thoughts. Silence the bubbling mind. Allow one thought wave only to rise from the mind and settle down calmly. Then allow another thought to enter. Drive off all extraneous thoughts that have nothing to do with the subject matter on hand. An efficient control over thoughts, through long practice, is a great help in meditation.
Watch every thought very carefully. Shut out all useless thoughts from the mind. Your life must tally with your meditation. You keep up your meditation during work also. Do not give new strength to evil thoughts by constantly thinking. Restrain them. Substitute sublime thoughts.
Sunday, July 19, 2015
Cure for Mental Defects
There are three defects of the mind. They are: impurity, tossing of the mind, and the veil of ignorance. The mind is tossed about among objects of love and hatred like a light feather in a stormy wind. It whirls far and wide among sensual objects, far away from the association of the wise. It is like a strolling city dog. This baneful mind whirls at the sight of immense wealth and it follows its mate, desire, and ever preys upon ignorant worldlings as it would on a carcass.
The mind is characterised by excessive fluctuation. It is fluctuating and confused. It rejoices in vain. It is intoxicated with egoism. Through this fluctuation the mind becomes a prey to fear. Remove these three dosa (defects).
To do this you should study the mind. Analyse the mind. Purify the mind. Dissolve the mind in God, by constant and intense thinking about God. Practise the sadhana (endeavour) of destruction of the mind. Rise above deceptions of the mind. Rise above the temptations of the mind. This is your duty. You are born for this only. All other duties are self-imposed, self-created through ignorance.
Mind is made pure through true, pure and virtuous actions, by constant association with the wise. Mantra, repeated with the right feeling, produces a wonderful effect on the mind. Right thinking, noble emotions, prayers, regular and strenuous meditation are the means to improve the mind.
As a result of purification of the mind, the mind becomes more sensitive. It is easily disturbed by sound or shock. It feels any pressure acutely. The aspirant must be sensitive and yet have the body and nerves completely under his control. He must get over this sensitivity.
- - - - -
O mind, you cannot be my friend now - I know your worth and nature. Till now I was deluded by your tricks. But now we move in diametrically opposite poles. You want fleeting sensual pleasure from objects. I want immortal bliss of the soul inside. You are ever restless and worried. I am peaceful and tranquil. You are full of passion, fear and attachment. I am dispassionate, fearless and unattached. You want woman, wealth, property. I am full of renunciation. We cannot agree at all. Therefore leave me quickly and quietly. Goodbye, friend.
Saturday, July 18, 2015
Mind is very treacherous. It will hurl you down into the abyss of ignorance. It will say: "Pitva pitva punar pitva punar janma na vidyate". (Drink, drink again, there is no rebirth). It will say: "Give up sadhana (spiritual practice), you will not gain anything. There is no bliss beyond the senses. The world is real, there is nothing like sensual pleasure, enjoy it to your heart's content."
Hear not this voice of the mind. Swim against the mind current. Mind is your bitter enemy. Disconnect your Self from the mind - stand as its silent witness. Do not become one with the mind and the senses. Practise introspection and self-analysis. Thus will the mind gradually be tamed. It will become your obedient servant.
Sensual pleasures are nectar in the beginning but they are venom in the end. Here is a way to thin out the mind, a way to control it. If the mind says, "Eat eggs and meat", eat only spinach, fruits and milk. If the mind says, "Read novels and newspapers", read only the Gita, the Upanishads and practise karma yoga. If the mind says, "Gamble", practise vigil and do kirtan the whole night.
O truant mind: O mischievous imp: I am tired of giving you admonitions. You are like the shameless son-in law who sits idly in the house of his father in law, eating and drinking, and bearing all the rebukes and broom beatings. It is difficult to control the mind without the grace of the Lord. The prompter of thoughts alone can subjugate this wild mind. My prostrations and adorations to the prompter.
Listen, O mind, to this piece of advice. Sink not in the mire of samsara (worldly life), in the perilous ocean of births and deaths. Mix thou not in mundane affairs. Eat not the fruits of pain and sorrow. Take not birth again and again. Wither not thyself in wicked deeds. Is not eternal bliss thy quest? Commune with the Lord of bliss now. Forget the body and its connections and rest peacefully in blissful joy. Abide in thy supreme abode. Now there will be an end of birth.
Desire not name, fame, prestige, position, title, honour, rank. Care not, O mind, for earthly affection, love and kind words, respect, nice clothes and dainty dishes, the company of damsels and their talk. Remain steadfast. Gaze on the Lord dwelling in the cave of thy heart - He who is thy refuge, thy solace, source and centre, the witness and the abode, the Lord and dissolution.
Friday, July 17, 2015
Fasting of the Heart
Form the habit of deep introspection. Good aspirants who enter into deep meditation also march forward in sleep. Taking food immoderately or at the wrong time will affect your system and render meditation difficult. Lead a life of self-restraint and back it up with meditation, japa (repetition of God's name), pranayama (yoga breathing) and asanas (postures). Fasting is beneficial. You can meditate well and seriously while fasting. The most significant fast is the fast of the heart - that is, renunciation of desires.
The mind may fall into a state of inactivity and the aspirant thinks he has reached the goal. This is a sad mistake. Divest yourself of anger, greed and attachment to sensual objects and their enjoyments. Be free from 'love' and 'hate' of others. Divest yourself from all affinities for objects. Follow proper diet, easy posture, purity of mind and body.
If the steps are not steady on the path, do more japa, intensify your vairagya (dispassion), sit in one place and meditate. Serve. Have unshakeable faith in the Lord. Cling to the Lord's divine name. Surrender to the divine Lord. Pray to him sincerely. The mind will be powerless. Hand over charge of your body to the Lord and cease to think of it. The Lord is everywhere. He controls everything. He will protect you from all danger.
Rely on the Lord alone. If you put into practise one hundredth of what I say to you, you will surely attain God-realisation now and here.
- - - - -
A great emperor purchased a horse for ten thousand rupees. The horse was restless and no one was able to ride it. Then his son Sikandar said, "Beloved father, I can ride this horse." He sat on the horse and rode it in the direction of the sun. The horse galloped. The emperor was quite astonished. He said, "O Sikandar: How did you manage to ride this horse?" Sikandar replied, "The horse was afraid of his own shadow so I made him run towards the sun." Such is the restless horse mind also. If you turn it towards Atman (self) it will be peaceful. If you turn it towards maya (delusion) it will jump and dance.
Thursday, July 16, 2015
The mind is the all in all. Its mastery leads to the renunciation of all. True renunciation is in the abnegation of the mind. It consists in renouncing all desires and egoism, not world existence. Through such mental abnegation you will be able to free yourself from pain. Then will come immortality in life - the enjoyment of the infinite delight of existence free from ego, founded on the oneness of all in Brahman.
Sanyasa (renunciation) is a mental state only. It is gerua (or colouring) of the heart and not of the cloth alone. He is a sanyasi who is free from passion and egoism, who possesses all the satvic qualities, even though he lives with the family and in the world. If you have a stainless mind you are a sanyasi (a renunciate), whether you live in a forest or in a city, whether you wear white cloth or an orange coloured robe, whether you shave your head or keep a long tuft of hair.
Shave the mind. This consists of getting rid of all attachment, passion, egoism, infatuation, lust, greed, anger, etc. Vedanta does not want you to renounce the world; it wants you to change your mental attitude. It wants you to give up this illusory feeling of 'I-ness' and 'mine-ness'.
Mind is a mass of objectified desires. Desire in the mind to eat has manifested as the tongue, the teeth and the stomach. Desire in the mind to walk has manifested as legs and feet. Control the mind and you control the desires. Eyes can only see. Ears can only hear. Tongue can only taste. Nose can only smell. Skin can only touch. The five senses are blended in the mind and the mind directly sees, hears, smells, tastes and feels. It does this quite independent of the senses.
- - - - -
Understand clearly the aim of your life. Chalk out the line of work that is congenial to your aim. Then you should work hard to realise that ideal. Have your ideal ever before you and try, every second, to live up to it.
Develop a strong desire to remove carelessness and forgetfulness from your character. Have confidence in your own powers and faculties. Keep your mental poise in the world, without consideration of failure, without consideration of gain or loss, pleasure or pain.
Have the mind always rooted in God, amidst all the activities of life.
Wednesday, July 15, 2015
Mind and breath are like milk and water. Raja Yoga is control of the mind. He who wants to become a perfect yogi and wants to experience wonderful samadhi (super-conscious state), must control mind and breath. He must continuously practise yoga and observe the rules. He must thoroughly overcome the five tatvas (elements).
Restraint of the mind (nirodha) leads to jnana. Nirodha is the culmination of yoga and sankhya (two paths to liberation). It is nirodha which underlies all sadhana (spiritual practice). Restraint of the mind is the essence of all worship. This is jnana (wisdom) and dhyana (meditation). The highest is attained by the restraint of the mind. The mind should be completely restrained from objects until it attains dissolution in the heart.
Atman or Brahman is your immortal self. It is the only blazing reality. Only if you know this Atman can you attain perfection. Perfection can be yours in this very life. Atman is to be recognised as your innermost being, through samadhi.
If you know the Atman, which is the ultimate reality, which is perfection, then only your life becomes useful and a real existence. The knower of the Atman, the inner perfection, crosses all sorrows and becomes free. If you do not know this Atman then there is great loss for you.
Samadhi is not a mere emotional enthusiasm or an exhilaration of feeling, it is the direct, unique, intuitive experience of truth or absolute consciousness or the ultimate reality. It is beyond all feeling, throbbing and thrill. The aspirant rests in his centre now - the goal of his search - and realises the absolute freedom, independence and perfection.
The aspirant should have a burning desire to free himself from the fire of samsara (worldly life). Then only he will be able to enter into deep meditation and samadhi. The mind becomes that very Brahman when it is purified and brought into the samadhi state. In samadhi there is no perception of duality, the cause of fear. Avidya (ignorance) is entirely absent in this state.
- - - - -
To attain supreme bliss, you must have patience, perseverance, diligence, serenity, purity, one pointed mind and burning aspiration. He who does not strive for realisation lives in vain - though he is a man in appearance, he is in fact a beast.
Tuesday, July 14, 2015
Guide to Sadhakas
The first thing a spiritual aspirant has to acquire is mastery over the mind. Like a blind man - look at the objects. Like a deaf man - hear sounds. Do not allow the sense experiences to penetrate within. The mind gets fattened on account of its being fed by sense objects. Restrain the senses by the process of pratyahara (abstraction).
Why should you struggle to curb the mind? Its power is far greater than any other power, but it will become your slave if you surrender to the Lord and allow his divine power to work through you. The control of prana (life force) should be the natural and unfailing duty of all spiritually-minded persons. It is the control of prana which paves the way for the non-cogitation of all the externals and the conquest of death.
Firmness of practice in the stainless non-dual principle, control of prana and the subjugation of the mind - these three are the paths to realise the meaning of moksha. Out of these three, one should be mastered thoroughly. Then the effects of all three will be obtained as all three are inseparably related to one another.
If the mind and prana cease to exist, then thoughts will cease to arise - both of these are one only, like the flower and its fragrance, or a seed and the oil in it. Prana and mind stand to one another in the relationship of supporter and supported. If either of them is slain then the other also will cease to exist. The destruction of both will confer moksha.
Spiritual life begins with repentance. Spiritual life begins with aspiration. Genuine aspiration is the pre-condition of success in leading a spiritual life. Aspiration is indeed the fruit of good actions of the past. Guard your spiritual aspirations very carefully. Increase them through viveka (wisdom), sadvichara (pure enquiry) and satsanga (holy company).
Devotion to God and guru, practice of discipline, regular meditation - these will quickly lead to Self-realisation. Selfless work is for the purification of the mind. Self-realisation is brought about by discrimination, dispassion, determination and meditation. He who is faithful to truth and who diligently practises meditation, turning inwards in meditation, is put upon the ultimate path which leads to Self-realisation.
Monday, July 13, 2015
My Task is Complete
My purpose is achieved. The entire circle of birth and death is over. I have realised the perfect bliss of the Atman. I have known myself to be Brahman. I am free. I am perfect. I am independent. I enjoy bliss. I enjoy the bliss of the immortal soul.
I am brimful of perennial joy. A self-effulgent light burns in my heart. I have broken all illusory relationships. Now there is no husband, no wife. Now there is no cousin and no grandfather. It is all one homogeneous essence of bliss only. Now my task is complete.
I am free from doubt. I am free from delusion. Why should I study the scriptures? I rest in my own essential nature. Now, where is the necessity for meditation? I act like any other human being. I bathe, I sleep, I sing, I answer the calls of nature, I work, I write, I walk, I eat and I talk. And yet, I do not perform any action at all.
I am the witness of all these processes. I am identical with Brahman. These acts are not obstructions to me. All these dealings are perfectly harmless. I am not susceptible to vikshepa (the disturbance of the equilibrium of the mind).
Where is the necessity for samadhi for me? Vikshepa and samadhi are functions of the mind only. I have obliterated the mind. I am continuously experiencing the satisfaction which results from samadhi.
Let people have any opinion of me. Let them glorify me. Let them vilify me. It matters little. “Sivoham. Sivoham. Sivoham. Sivah Kevaloham”.
I have risen above ignorance. I have risen above my knowledge of this seeming universe. It is not only escape from misery and grief. I enjoy the joy eternal, the joy unspeakable, the joy supreme, the joy unbounded.
What is this joy that I feel? Who shall measure it? I know nothing but joy limitless and unbounded.
Sunday, July 12, 2015
World of Opposites
One thing which is sweet and pleasant to you at one moment, produces the very reverse sensation in another moment. Who has not experienced this, in this world of opposites? Objects when longed for are pleasant but are bitter if not longed for. Hence vasanas (tendencies) are the cause of sensual pleasures. Pleasures will stop when you get satisfaction in them, but if vasanas cease, the mind will perish and all else will be destroyed. Therefore annihilate these vasanas, the enemies of atma jnana (self-knowledge) and immortality.
The mind clings to sensual objects. If the vasanas perish, the mind ceases thinking of objects and we attain the state of thoughtlessness. You will have a balanced mind despite adverse circumstances and many obstacles. Vasanas perish through dispassion, discrimination, control of the senses, enquiry of "Who am I?" and meditation.
The impure vasanas persist and resist. They lurk in the corners of the mind in a mysterious manner. They play tricks on you. They can change their colours like a chameleon. Under pressure of yogic practices they get suppressed for some time but if you are not regular in your meditation, if vairagya (dispassion) wanes, they will attack with redoubled force. You must have a sharp intellect to detect their presence. Vasanas have arisen through enjoyment in many thousands of lives. They are very potent. They only perish through protracted spiritual practices - japa (repetition of God's name), kirtan (chanting), meditation, self-enquiry, discrimination, sama (control of mind), dama (control of senses), pratyahara (withdrawal of the mind) and pranayama (yoga breathing).
You have to transmute the impure vasanas into pure ones, through constant effort. Change the current of impure vasanas and allow them to run in the channel of pure vasanas. But pure vasanas are also fetters, golden fetters. You have to destroy the impure vasanas with the help of pure vasanas then you have to abandon these pure ones also. Desire for liberation (moksha vasana) also must die eventually. Then only you become that.
Separate yourself from the objects. In the absence of objects the 'I' does not exist; and these objects do not exist in the absence of 'I'. Have the strong conviction that 'I' does not belong to the objects, that the objects do not belong to the 'I'. Identify yourself with the infinite 'I' (the satchidananda Brahman) - and abandon the burden of the physical body. Become a videha mukta (liberated and bodiless) - all burdens will perish now.
Saturday, July 11, 2015
The summum bonum of existence is the attainment of knowledge of the self, the realisation of the one homogeneous self. The knowledge of the Self can only dawn when there is extinction of all the vasanas. Vasanas are subtle desires; they are gross in nature. Some philosophers define vasanas as tendencies or inclinations. Others say they are blind clinging to sensual objects, through intense longing or craving, without deliberation or thinking.
There are two kinds of vasanas - the pure and the impure. Pure vasanas liberate one from rebirth. Impure vasanas cause the mind to fluctuate, producing agitation in the mind and affinity for objects. If you are led by pure vasanas, you will soon attain the immortal seat of ineffable splendour. The vasanas generated by you in past lives will cling to you in future births. But if pure vasanas cling to you, you will easily attain knowledge of the self, and through this you will attain liberation. If the impure vasanas cling to you, you will experience pain and sorrow; you will get rebirth in this world, again and again.
The tree mind has two seeds - one is vasana and the other is the fluctuation of prana (life). The seeds produce a big tree and the tree again produces seeds. So also the vibration of prana arises through vasana and the vasana operates through the movement of prana. If either perishes, both soon perish.
Egoism is the first asuric (demoniac) son of avidya (ignorance). Egoism has two asuric daughters - raga and vasana. There is an intimate connection between vasana and raga. Raga is attachment. Mamata (mine ness) is due to raga. If you want to kill raga and vasana, you must annihilate egoism. If you want to kill egoism you must first kill avidya. Destroy avidya first - raga and vasana will die by themselves.
Mind is the cause for bondage and freedom. A mind filled with impure vasanas leads to bondage, whereas a mind destitute of vasanas tends to freedom. When mind is no mind (through destruction of vasanas), then you become mindless. When you become mindless, intuition dawns and you are endowed with the eye of wisdom. You will enjoy indescribable peace.
Friday, July 10, 2015
More on the Inner Instrument
If you can clairvoyantly visualise the inner working of this mental factory, you will see that it is like a big telephone exchange - the messages come from diverse houses and firms into the central exchange. The operator plugs, connects and disconnects the various switches. So too, the mind plugs, connects and disconnects. When you want to see something the mind puts a plug into the other four senses (centres of hearing, smelling, taste and feeling). When you want to hear something, the mind plugs into the other four centres.
The mind functions at an unimaginable speed. There are numberless pigeon holes in the subconscious mind where various sorts of things are recorded in perfect order. There they are classified, grouped, labelled with accurate precision.
One impression rises up as a thought wave and comes to the surface of the mind. It tickles the jiva (individual) into action. You can also see various colours in thoughts - spiritual or holy thoughts are tinged with beautiful yellow colour. If there is thought of anger, dark red arrows shoot out from the mind. There is perfect order in the cosmos - the working is smooth and harmonious because there is the antaryami (inner controller) behind it, directing and guiding. In the mere presence of the inner ruler, the indwelling, interpenetrating presence, the mind and other inner faculties work without any friction.
There are different regions for sentiments, emotions, instincts, impulses. There are highlands and lowlands in the mind. There is the spiritual plane and there are the planes of the instinctive mind and the intellect. On the one side the will steps in to execute a certain strong desire of the mind. The other faculties, such as memory and the power of judgment and reflection stand behind, in a disciplined array, to help their master, the will. After the will has executed the order, imagination comes forward and speculates. Memory helps imagination.
Then the three gunas (qualities of nature), the various modes, and the thirteen evil vrittis (lust, anger, etc.), show their faces in different colours. They come to the scene, do their work and then retire for a rest. Words cannot describe how thrilling this scene is. Develop this clairvoyant astral sight through purification and concentration.
Do not forget the inner ruler who is awake even when the mental factory is closed down temporarily. Purify the mind. Practise concentration. Develop the power of the mind. Eventually you will merge with him.
Thursday, July 9, 2015
The Inner Instrument
Antahkarana (the inner instrument) is a broad term which includes mind, intellect, memory and egoism (ahankara). The one antahkarana assumes different names, just as the same man assumes the name of judge when he works as a judge in the law courts, or president when he serves in a society or association, and store keeper when he is in charge of the stores.
When you walk through a mango garden, the will and doubt are done by the mind - it thinks whether the mango is good or not. The intellect comes to its aid; it determines that the mango is 'good'. Then the chitta (mind stuff) finds out how to get hold of some of the mangoes from the gardener. Ahankara self-arrogates. It demands the mango at any price. The mind executes this order by passing it to the feet (karma indriya) to take the man to the gardener. Ahankara buys the mango and eats it. The impressions of the mango remain in the mind and the vasana (tendency) is formed in the mind. The thought of enjoyment comes to the mind later on. And this, through memory (in the form of a subtle vasana) produces thought (sankalpa) and troubles the man again and again, to enjoy the mango.
This cycle: desire, thought, action, goes on from eternity to eternity. This brings bondage to man. When the vasana is repeated several times it becomes a strong passion. Then the man is a slave of the passion and indriyas (senses). A strong sense hankering is called a trishna. The difference between desire and vasana is that the vasana is subtle and hidden in the subconscious mind, whereas the desire is gross. The pleasure derived from the enjoyment of the object brings attachment in this mind. Attachment is moha.
The man who is attached to objects, who is full of sense vasanas, is tied to those objects. Escape becomes nearly impossible for him. Escape is possible only by destroying these knots, by knowledge of the witness, the director of this mental factory, who has kept up this show inside.
If you can clairvoyantly visualise the inner working of this mental factory you will be dumb-founded.
- - - - -
Wake up from this long slumber of ignorance.
Purify, meditate and attain wisdom
And roam about happily:
---So says Sivananda.
Wednesday, July 8, 2015
Now I will take you to the most wonderful mental factory. It is very close to you; it is a wonder of wonders. Even a rank materialist, if he is very sincere, will be turned into a perfect theist, instantly, if he closes his eyes for a moment and seriously reflects on the working of this marvellous factory. The Kena Upanishad opens with the following lines: "Who is the Director of this mind? Who gives Light and Power to this mind?" It goes on "Brahman is the Mind of minds, the Prana (life) of pranas, the Eye of eyes, the Ear of ears."
What a bold philosophy. At once it raises man to an unerring solution for all the different problems of life. The four mahavakyas (great utterances): "Prajnanam brahma" (consciousness is the Absolute); "aham brahma asmi" (I am the Absolute); "tat twam asi" (that thou art); "ayam atma brahma" (the Self is the Absolute), infuse power and joy into the hearts of all hearers. They produce drastic changes in your life. Then you will laugh at the vain pomp, the empty glory and the artificial and miserable life of a rich man.
The eyes and the ears are the gate keepers of this mental factory they are the 'way in' and mouth is the 'way out'. Eyes and ears bring inside the mental factory matters for manufacture. Light and sound vibrations are brought inside through these two avenues.
First of all they are made into 'percepts' by the mind. They are then presented to the intellect. The intellect converts these 'percepts' into 'concepts' or ideas. These ideas are expressed by the outside gatekeeper, the organ of speech.
The external physical eyes and ears are mere instruments. But the real visual and auditory centres are in the brain and in the astral body these are the real senses. Understand this point well. The intellect receives these materials from the mind and presents them to the purusha or Atman (the Self), who is behind the screen.
The mind is the head clerk of this mental factory. He has ten clerks, the five jnana indriyas (senses) to bring news from the facts outside. The facts are placed by the mind before the intellect, who places them before the purusha (inner self). A message comes back from the purusha to the buddhi (intellect). Buddhi decides and determines, and then gives the answer back to the mind, for execution. The five karma indriyas (organs of speech, hands, feet, genitals and anus) execute the order of the mind who is their master.
Tuesday, July 7, 2015
Change Your Habits
Mind is a bundle of habits. Bad habits and prejudices, hidden in one's nature, will be brought to the surface of the mind when the opportunity comes. If you change the habits you can also change your character. You sow a habit and reap a character. You sow a character and reap a destiny.
Habits originate in the conscious mind but when they become established, by constant repetition, they sink into the unconscious mind and become our 'second nature'. Habit can however be changed by a new, healthy, agreeable habit, of a stronger nature. At present you are thinking, "I am the body". Think, "I am Brahman". In the course of time you will be established in Brahmic consciousness.
Do not be a slave to one idea. Whenever you get new, healthy ideas, the old ones must be given up. In the mind there is an internal fight ever going on between 'nature' and 'will', between the old, worldly habits and the new, spiritual habits.
In the case of aspirants, the fight is between the old samskaras of the sensual world and new, spiritual samskaras. It is a fight between the good impressions of the past and bad impressions of the past. It is a fight between viveka (wisdom) and instinctive mind and indriyas (senses).
Eventually - will, which is pure, strong and irresistible, is bound to succeed. There is no doubt about this. As your reason grows and you become wiser and wiser by study, by contact with the wise and by meditation - your mind must be well prepared to take up new, healthy, rational ideas and eschew the old, morbid ones.
Mind is your tool. When emotions arise, separate them, study them, analyse them - but do not identify yourself with them. Master your impulses, emotions and moods. Rise from the position of slave to that of a spiritual king.
- - - - -
Just as the repetition of a thought or action leads to perfection, so also does the recurrence of the same process, or the same idea, lead to the perfection of abstraction, concentration and meditation.
Give your full mind to God. Only then will you have realisation. Even if one ray of the mind runs outside, it is impossible to attain God consciousness. You cannot enjoy peace of mind, you cannot practise meditation, if there is tossing of the mind. Destroy mundane desires through dispassion and surrender to the Lord.
Monday, July 6, 2015
Utilise the Subconscious Mind
The mental processes are not limited to the field of consciousness alone. The field of subconscious mentation is of a much greater extent than that of conscious mentation. Messages when ready, come out like a flash from the subconscious mind to the surface of the conscious mind, through the trap door in the subconscious mind. Only ten per cent of the mental activities come into the field of consciousness. At least ninety per cent of our mental life is subconscious.
We sit and try to solve a problem. We fail. We look around. We try again and again but we fail. Suddenly the idea dawns that leads to the solution of the problem. The subconscious processes were at work. The subconscious mind is your constant companion and sincere friend. Even in sleep it works without rest. It arranges, classifies, compares, sorts the facts and figures and works out a satisfactory solution.
With the help of your subconscious mind you can change your vicious nature. By cultivating healthy, virtuous qualities you can overcome the vicious nature. If you want to overcome fear, mentally deny that you have fear. Concentrate your attention on the opposite quality, the ideal of courage. When courage is developed, fear vanishes by itself. Positive overpowers negative. You can establish new habits, new ideas, new tastes and new character in the subconscious mind, just by changing the old ones.
- - - - -
All actions, enjoyments and experiences leave their impressions in the subconscious mind, in the form of subtle impressions or residual potencies. Samskaras are the root cause for life and the experience of pleasure and pain. Revival of samskaras induces memory. The yogi dives deep inside and comes in direct contact with these samskaras.
He directly perceives them through inner yogic vision. When you desire to remember something you have to exert. You have to go down to the depths of the subconsciousness and then pick up the right thing from a curious mixture of multifarious, irrelevant matter.
Sunday, July 5, 2015
How Impressions are Formed
An experience in the sense plane sinks into the depths of the subconscious mind. There it becomes a samskara (an impression). The impression of an experience is formed in the chitta (subconscious mind), at the very moment that the mind experiences it. There is no gap between the present experience and the formation of the samskara in the subconscious mind.
One specific experience leaves one specific samskara and the memory of this specific experience springs from that particular samskara only, which was formed out of that particular experience.
When you first perceive an orange and taste it, you get knowledge of an orange. A samskara is formed in the subconscious mind at once. At any time this samskara can generate a memory of the object, the orange, and knowledge of the orange. Though the object and the act of knowing are distinguishable, yet they are inseparable.
Samskara is also known as 'residual potency'. When all vrittis or thoughts die away, the frame of the mind remains with the samskaras. This is termed the 'potential mind'. All samskaras co-exist in the mind. Vrittis slowly subside, leaving traces in the mind. These traces are samskaras. From them springs memory.
If you have yogic vision, you can vividly notice the marvels that take place in the mental factory of an individual. You can see how the vritti arises in the mind-lake. You can see how it subsides. And you can see how a samskara is formed. You will be struck with wonder. Samskaras are like forces - they either aid or inhibit one another.
- - - - -
The sum total of all samskaras is known as karmasaya (receptacle of works) and this is called sanchita karma (accumulated works). When a man leaves the physical body he carries with him his astral body of seventeen tatvas (elements) and the karmasaya, to the mental plane. Karmasaya is burnt in toto by the highest knowledge, obtained through asamprajnata samadhi (the non-dual super-conscious state).
Saturday, July 4, 2015
Waves of Ganga
Experience is never possible without consciousness. Anything that is eternal must be infinite and unlimited. Consciousness is unlimited; the consciousness of limitation shows that consciousness is greater than limitation. Perfection is the attainment of immortal life or pure consciousness. The enquiry of "Who am I?" leads to Self-realisation (Brahma jnana). Divine wisdom can be attained only by those who are endowed with purity. Tear the veil. Realise the reality.
Pain is the effect of not having what is wanted, or having what is not wanted. Brahman is secondless. There is no pain or want in Brahman. Therefore pain is impossible in the Absolute. Contact is the mother of pain. The Absolute can have no contacts and therefore no pain. Brahman is free from all wants and desires because it includes everything in itself. Therefore it is an embodiment of bliss.
Bliss is not an attribute. It is the very constitutive essence of the Self, or Atman. As the Self is absolute in nature, its bliss is also absolute. This is the same as Brahman.
- - - - -
Annihilate the ego. Reach the goal here and now. Take the inner essence and attain perfection. Relax not the keen vigilance against your most subtle foes - egoism and desire. Where can you see the Lord? I found the Lord where 'I' did not exist.
Where there is no sense of 'I', there is liberation. It is bondage to have the sense of 'I' and 'mine'. Identify with the all-pervading soul (Atman). You will attain immortality. This is the secret of eternal life.
With the growth and expansion of your inmost being, you attain greater perfection and fulfilment of yourself, and bliss is the result thereof. Purge yourself from self-seeking and egoism. Escape from space time limitations. Lose all sense of separateness. Unite with Brahman or the Absolute. The practice of the presence of God will cause the ego veil to dissolve.
Divine love will now manifest and eternal bliss will flow in. The Lord's grace is ever upon sincere, selfless souls.
Jada Samadhi and Chaitanya Samadhi
Samadhi is of two kinds, jada (inert) samadhi and chaitanya (conscious) samadhi. There is a popular belief that samadhi means sitting in a state of absolute unconsciousness in the lotus pose, with perfect suspension of breath. The ordinary run of mankind thinks that the man who is established in samadhi should not have consciousness of his surroundings, and should be absolutely insensible even if a knife is thrust into his body. Such samadhis do certainly exist. They are all jada samadhis induced by hatha yoga exercises such as khechari mudra and retention of breath, etc. The prana is taken up and fixed in some chakra. The man is practically dead for the time being. The breathing and heart will entirely stop. This is something like a long, deep sleep. These samadhis are of no value. The past impressions and desires are not completely burnt. There is no perfect awareness. The man returns from this samadhi as the same man, with the same bundle of old samskaras and vasanas. He has no super-intuitional knowledge. This is a kind of acrobatic feat or internal gymnastics. Worldly people are deceived by such feats. Such samadhis cannot give liberation.
When the mind gets concentrated the breath will become less and less. It will come to 15, then 14, 13, 12, 10, 8 per minute, and so on, and the pulse beats may come to 30. When you enter into very deep silent meditation the breath will not come out of the nostrils. There may be occasional slow movement of the lungs and the abdomen. From the nature of the breathing you can infer the degree of concentration of an aspirant. Watch the breath very carefully. But, even if you do not feel any pulse in the sadhak when he is in meditation, even if his breathing stops, do not think that he is in nirvikalpa samadhi. He should return with super-sensual divine knowledge. Then only can it be said that he has attained real samadhi. The breathing and pulse may stop from various other causes also. If one abstains from food and drink and practises a little concentration or even sits on one asana steadily for some time, the breathing and pulse may stop. The sadhak must have perfect awareness in meditation. There is not much spiritual gain if he remains in a mere dull, inert state, even though he is insensible to external sounds. Once two sannyasins were deceived by another sadhu who used to sit in meditation without pulse and breathing for several hours. Later on he turned out to be a hypocrite and a hoax. He cheated them and ran away with some money. You will have to be very very careful in your judgement.
During meditation do not allow yourself to pass into an inert state. Do not mistake this state for merging in the Lord or communion. Remaining in a dull state for some hours is not desirable. It is like deep sleep. This will not help you in your spiritual evolution. If this time is spent in doing japa, kirtan, mantra-writing and study of sacred books you will have quick evolution. Be on the alert. Watch vigilantly. If there is real merging or real deep meditation you must have peace, bliss and divine knowledge; you must be free from doubts, fear, delusion, egoism, anger, passion and likes and dislikes. Some dull inexperienced aspirants, mistaking deep sleep or this jada state for nirvikalpa samadhi, get false contentment and stop their sadhana.
Sometimes cupidity will simulate a concentrated state. You are concentrated elsewhere but not on the object of meditation. Watch this and withdraw the mind.
In chaitanya samadhi the yogi has perfect awareness. He comes down with divine knowledge. He gives inspired talks and messages and those who hear him are much elevated. The subtle desires are destroyed by this samadhi and the yogi attains perfect freedom.
Savitarka Samadhi and Nirvitarka Samadhi
"There the concentration in which the options of word, meaning and understanding are confused, is called savitarka samadhi, or the samadhi with argumentation." (I-42)
Savitarka samadhi is samadhi with reasoning. It is a superficial attempt of the mind to grasp any object. Sound, meaning and knowledge are mixed up in this samadhi.
The aspirant can meditate on Lord Vishnu with four hands, or Lord Krishna with flute in hand, or any ordinary object. He will obtain the direct perception of all the peculiar features, the excellences and the defects of the object of meditation. He will have complete knowledge of the object. He will be endowed with all the unheard of and unthought of features of the object. He will obtain all these through savitarka samadhi. He meditates on the object again and again by isolating it from other objects.
The yoga student can meditate on the gross elements also. He will gain power over them through intense meditation. The elements will reveal their truths to him.
Just as the new archer first aims at big objects only and then at smaller ones gradually, so also the beginner in yoga concentrates on the gross objects — such as the five gross elements, or Lord Hari with four hands, etc. — and then on subtle ones. In this manner the grasp of the objects by the mind becomes subtle. A yogi directly perceives, by the force of his meditation, the real body of Lord Vishnu as He lies in Vaikuntha, although he remains at a great distance from the Lord.
"Nirvitarka samadhi is that in which the mind shines as the object alone on the disappearance of memory, and when the mind is, as it were, devoid of its own nature." (I-43)
In savitarka samadhi, concentration is practised on gross objects and their nature in relation to time and space. This is a gross form of samadhi. When the yogi meditates on the elements as they are, by taking them out of time and space, then it is called nirvitarka samadhi, or samadhi without questioning, reasoning or argumentation. This is a subtle form of samadhi.
In savitarka samadhi there is a fanciful notion of word, object and idea. There is no such notion in nirvitarka samadhi. There are three factors in the comprehension of a word, e.g. cow: (1) cow, the word; (2) cow, the object; and (3) cow, the idea in the mind. When the meditator imagines these three to be one and the same, it is an instance of fanciful notion of the word, object and idea.
Savichara Samadhi and Nirvichara Samadhi
"By this (process) the meditation with deliberation and without deliberation with their objects as subtle, are also explained." (I-44)
"The province of the subtle objects reaches up to (or ends with) mula prakriti (primordial matter)." (I-45)
If you meditate on the subtle tanmatra (rudimentary elements) and their nature in relation to time and space, it is savichara samadhi with deliberation or discrimination. This is subtler than savitarka and nirvitarka samadhis. The five gross elements are derived from the subtle elements, through the process of quintuplication or mixing. Meditation goes a step higher in this samadhi than in the previous one. The yogi will get knowledge of the subtle elements and will obtain control over them. He will get direct perception of the various subtle forms of the object, culminating in primordial matter.
There is a mysterious power in meditation. Although ordinary meditation is possible only in ways already heard and thought of, yet even such things as have not been heard or thought of may be directly cognised by the force of meditation.
"When the meditation without deliberation is purified, comes the spiritual internal peace of mind." (I-47)
If you meditate on the subtle elements by taking them out of time and space, by thinking of them as they are, it will constitute nirvichara samadhi (without deliberation or discrimination). As there is pure sattva only in the mind owing to the eradication of rajas and tamas, the yogi enjoys internal peace or contentment and subjective luminosity. The mind is very steady.
The Purusha, who is all bliss, all knowledge and all purity, can only be realised when the mind is perfectly steady and is filled with purity. The yogi gets simultaneous knowledge of everything.
"This consciousness therein is full of Truth." (I-48)
There is real knowledge free from doubt and perverted knowledge. There is knowledge by mere intuition. The real essence is revealed here. There is not even a trace of false knowledge. Worldly knowledge (knowledge from books) is only false knowledge.
"The range of intellect is different from those of revelation and inferential cognition." (I-49)
In this state, knowledge of hidden things and distant objects is directly obtained. This knowledge is perfectly true and is absolutely free from errors. Knowledge of minute particulars is obtained.
Reason has got its own limitations. It is an imperfect instrument. It cannot solve many problems of life. It cannot answer the 'Why?' of the universe. It shines in light borrowed from the Purusha. It takes you to the threshold of intuition and leaves you there. Intuition transcends reason but does not contradict it. The yogi gets super-sensual knowledge and knowledge that lies beyond reason through intuition.
"The impressions therefrom (from the samadhi previously described) obstruct other impressions." (I-50)
The impressions produced on the mind by this samadhi prevent other impressions from gaining ground on it. The mind has become absolutely pure now. This samadhi has the power to suppress all the old worldly samskaras. Samskaras are your real enemies. They constitute the destiny of man. During concentration they all join together and attack you with great vehemence, but the samskara of this samadhi comes to your rescue. It destroys all the other vicious samskaras. It is a great asset for you. The mind is absolutely steady now. It can never run towards objects.
Sananda Samadhi or the Blissful Samadhi
Sananda samadhi gives intense joy. In this samadhi the gross and the subtle elements are given up. The yogi meditates on the sattvic mind itself. He thinks of the mind which is devoid of rajas and tamas. Through this type of samadhi there arises in the yogi a peculiar perception in the form of intense joy.
Do not give up your practices, do not stop here. You will have to advance still further. This is a glimpse of Truth only. This is not the whole experience, the highest realisation. This is a new platform for you. Stand firmly now on this platform. Try to ascend further and reach the unconditioned state. Then you will be proof against temptations.
"These only, viz., savitarka, savichara, sananda and sasmita are sabija Samadhi (with seed [samskaras])." (I-46)
In this samadhi the mind is the object of meditation. It bestows the knowledge of the subject of all experiences. The self knows the Self. Only the sattvic state of the ego remains. The yogi can think of himself now as without his gross body. He feels that he has a fine body. This samadhi takes the yogi to the root of experiences and shows the way to freedom.
The yogi feels, 'I am (asmi) other than the body'. He experiences that the gross, subtle and joyous samadhis are not the highest samadhis. He finds defects in them also, and gets disgusted with them (even though they are infinitely more blissful than the miserable mundane life), because even lower kinds of samadhi act as an obstacle on the path of the aspirant and prevent him from striving to reach the highest nirvikalpa samadhi. He proceeds further and practises sasmita samadhi. He experiences consciousness of the Self (sasmita). He experiences a feeling of 'enough' and develops dispassion in its highest form (para vairagya). This finally leads to the development of asamprajnata or nirvikalpa samadhi.
Raja Yoga Samadhi
"Samprajnata samadhi or concrete meditation is that which is accompanied by argumentation, deliberation, happiness, egoism and form." (I-17)
According to raja yoga, samadhi is mainly of two kinds — samprajnata and asamprajnata. In the former the seeds of samskaras are not destroyed. In the latter the samskaras are completely fried or annihilated. That is the reason why the former is also called sabija samadhi (with seed) and the latter as nirbija samadhi (without seed or samskaras). Samprajnata samadhi leads to asamprajnata samadhi.
Samprajnata samadhi is also known by the names savikalpa samadhi or salambana samadhi. This samadhi brings perfect knowledge of the object of meditation. The mind continuously, and to the exclusion of all other objects, assumes the nature of and becomes one with the subject of its contemplation. The yogi attains all the powers of controlling nature in this samadhi.
All the forms of samprajnata samadhi are salambana (with support) and sabija (with seed of samskara).
There are three states of samprajnata samadhi. In the first, the content of the mental modification (vritti) is existence, knowledge, bliss absolute. There is still a separate knower. You get real wisdom. In the second, every kind of veiling is removed. The third state is the state of peace in which the mind is destitute of all mental modifications. The knowledge that you get from testimony and inference is about objects of the world, but the knowledge that you attain from samadhi is divine knowledge. It is supersensual intuitive knowledge where reason, inference and testimony cannot go.
The various stages described in raja yoga — savitarka, nirvitarka, savichara, nirvichara, sananda and sasmita — all constitute samprajnata or sabija samadhi. All these samadhis have something to grasp. There is argumentation or questioning. They give intense joy but they are not the best and finest forms of samadhi. They cover the gross or the subtle elements of nature and the organs of senses. They give you the direct knowledge of the elements, objects and instruments of knowledge, and some freedom. You transcend time and space.
Savikalpa samadhi of a raja yogi who practises savitarka, savichara, nirvitarka, nirvichara, sananda and sasmita samadhis, leaves the impressions of enquiry, feeling of bliss and the feeling of 'aham asmi' — 'I exist'.
This is called the 'remainder of tendencies' and it corresponds to the lesha avidya (trace of ignorance) the sage experiences after he has attained the state of jivanmukta. On account of this he moves about, takes bath, answers calls of nature and takes food and drink. (The impressions of lesha avidya are like that of the garlic smell which the pot emanates even after it is washed several times.)
Camphor melts in the fire and assumes the form of fire. When salt is dissolved in water, it is no longer perceived separately; the water alone remains. Even so, the mind that has assumed the form of Brahman which is secondless, is no longer perceived. Brahman alone remains in its pristine glory.
"By the suppression of that samskara also (the samadhi samskara) due to the suppression of all samskaras, comes the nirbija samadhi." (I-51)
When the samskara caused by the experience of consciousness full of Truth is also restrained, all the other samskaras are also totally restrained. Now all the seeds are totally burnt up in the fire of asamprajnata samadhi. The mind, thus having nothing to rest upon, is destroyed by itself (mano-nasha). Purusha alone shines in perfect bliss, knowledge, peace and glory. The yogi is absolutely free. He realises his own immortal nature.
In asamprajnata, nirbija or nirvikalpa samadhi there is no ego-consciousness. Ego and mind melt and fuse in Brahman. The distinction of knower, knowledge and the object of knowing completely vanishes. The pure mind assumes the form of Brahman.
This is the highest form of samadhi. This comes after intuitional knowledge or the final discrimination between matter (prakriti) and spirit (Purusha). All the seeds or impressions are burnt by the fire of knowledge. This samadhi brings absolute independence. It is the culmination or climax of yoga and bestows supreme undying peace or knowledge. The yogi enjoys the transcendental glories of the Self and has perfect freedom from mental life. The sense of time is replaced by a sense of eternity.
In this samadhi there is neither seer, seen nor the act of seeing, nor support. This samadhi alone can destroy birth and death and bring highest knowledge and bliss. This is known as asti-bhati-priya or sat-cit-ananda. That which ever exists is asti (sat); that which ever shines is bhati, absolute consciousness (chit); that which gives happiness always is priya, unalloyed bliss (ananda). This state is indescribable.
In vedanta they call it arupa manonasha and sarupa manonasha. Manonasha is destruction of the mind. In sarupa manonasha, rajas and tamas are completely destroyed and sattva alone remains. Sarupa manonasha is for the jivanmukta. Jivanmuktas have the form of the mind for the purpose of serving the world. Arupa manonasha comes in videhamukti, where the whole mind is destroyed.
There are two kinds of asamprajnata or nirvikalpa samadhi. In the first the jnani, by resting in Brahman, sees the whole world within himself as a movement of ideas, as a mode of being or a mode of his own existence, like Brahman. Brahman sees the world within Himself as His own imagination (sankalpa). So also does a jnani. This is the highest state of realisation as in the case of Lord Krishna, Lord Dattatreya, Sri Sankara, Jnana Dev and others.
In the second variety the world vanishes from view and the jnani rests on pure attributeless Brahman.
When you get full success or perfection in raja yoga by entering into nirvikalpa samadhi, the five afflictions of ignorance, egoism, love, hatred and clinging to life are destroyed, and the bonds of karma are annihilated. This samadhi brings the highest good and exaltation. It gives deliverance from the wheel of birth and death. There is no imagination (vikalpa) of any sort in this condition. There is no functioning of mind or intellect. All vrittis totally cease and there is only pure consciousness or awareness.
"Then comes the removal of all coverings of impurities due to the infinity of knowledge, and the knowable becomes very little." (IV-31)
Knowledge that ordinary men get from worldly experiences becomes very very insignificant. The knowledge of the yogis is like a sun. The knowledge of objects is like the light of a glow-worm.
In this samadhi the yogi sees without eyes, tastes without tongue, hears without ears, smells without nose and touches without skin. His thought-force can work miracles. He simply wills and everything comes into being. This state is described in the Taittiriya Aranyaka thus: "The blind man pierced the pearl, the fingerless put a thread into it, the neckless wore it and the tongueless praised it." (I-II-5).
Eventually he realises his own native state of divine glory, isolation or absolute independence (kaivalya). He has completely disconnected himself from nature and its effects. He feels his absolute freedom and attains kaivalya, the highest goal of raja yoga. All karmas are destroyed.
"Then the succession of the modifications of gunas comes to an end, having fulfilled their part." (IV-32)
The gunas having fulfilled their objects of enjoyment, now entirely cease to act. He has simultaneous knowledge. The past and the future are blended into the present. Everything is 'now', everything is 'here'.
May you all attain success in raja yoga and enter into nirvikalpa samadhi or the blissful union with the Lord by controlling the senses and the mind, and practising regular and constant meditation!
Jnana Yoga Samadhi
Jnana yoga samadhi is also of two kinds — savikalpa and nirvikalpa. Savikalpa samadhi is a means (sadhana). Nirvikalpa samadhi is the fruit or the result.
Though there is a perception of duality in savikalpa samadhi, in as much as there is distinct recognition of subject and object, yet the duality only helps to know Brahman, One without a second. In the same way as in an earthen jar there is a perception of earth though there be an appearance of a jar, so too is there the perception of the secondless Brahman alone, even though there be an appearance of duality.
Savikalpa samadhi is of two kinds — drishyanuvidha when it is connected with an object, and shabdanuvidha when it is connected with a sound such as 'I am Brahman — aham Brahma asmi'. When it is not associated even with the sound of 'Aham Brahma asmi', it is nirvikalpa. When you meditate on the consciousness as the witness of the modifications of the mind (such as desires, etc.) which are to be regarded as perceivable objects, it is inner antar drishyanuvidha savikalpa samadhi. When you meditate and actually feel: 'I am unattached, existence, knowledge, bliss absolute, self-luminous and non-dual,' it is antah shabdanuvidha savikalpa samadhi.
When you see only Brahman in the external objects by separating the names and forms, it is termed bahir drishyanuvidha savikalpa samadhi. That constant reflection that the unlimited substance of existence, knowledge, bliss absolute (which is always of one nature) is Brahman, is the middle kind of samadhi or bahir shabdanuvidha savikalpa samadhi. By the practice and experience of these two kinds of samadhi, that steady state of the mind produced owing to the realisation of bliss (like the ocean without waves) is called the third kind of samadhi or bahir nirvikalpa samadhi.
That steady state of mind like the unflickering flame of a light in a place free from wind, wherein one gets indifferent to both objects and sounds owing to his total merging in the realisation of his own real Self (Brahman), is termed antar nirvikalpa samadhi. One should always spend his time in these kinds of samadhi. By these samadhis the identification with the body vanishes, the highest Self is realised and the mind is always in samadhi wherever (or in whatever place) and to whatever object it is directed (or runs to).
According to vedanta, annihilation of ignorance leads to samadhi. According to Patanjali Maharishi, the aspirant attains samadhi by removing the hold of the world by practice and discipline.
The vedantin enjoys the eternal bliss and natural ease of sahaja samadhi. He remains as a silent witness. He does not make any serious attempt to control the psychic stream or thought current. He raises the thought of Brahman alone by meditation on the significance of Tat-tvam-asi mahavakya. The subconscious (chitta) is modified in the form of the thought of Brahman alone. All other modifications are withdrawn. This thought (vritti) annihilates the ignorance and dies by itself, and Brahman shines out as the aspirant realises his identity. When this vritti is continuous, the highest form of samadhi, i.e., nirvikalpa samadhi, is attained. When it is intermittent the sage attains savikalpa samadhi.
Samadhi in the jnani is effortless and spontaneous. Wherever the mind goes, there it experiences samadhi. He rests in samadhi always. There is no 'in samadhi' and 'out of samadhi' for a sage. He experiences samadhi always, without any effort. Hence, it is called sahajavastha or sahaja samadhi. He enjoys freedom, bliss and peace in all moments of his life. He drinks the nectar of immortality in this very life.
Bhakti Yoga Samadhi
In bhakti yoga there is absence of the least tinge of pride and self-assertion. The devotee does total unreserved self-surrender to the Lord. He resigns himself completely to the Lord and obtains His grace. Grace is a mighty spiritual force. It transforms the entire being of a devotee. It infuses in him inspiration and a new divine life. Self-surrender makes the devotee feel the reality of divine grace and the Lord's readiness to bestow help on him at all times. It is through grace alone that the devotee's whole being is galvanized and rejuvenated. Through divine grace there is inflow of divine energy into the entire being of a devotee and his whole being is properly moulded for divine realisation and divine instrumentality.
Liberation (moksha) is loss of one's personality in the divine. It is deliverance from delusion of personality. There is no annihilation by the melting of this little false personality. Just as the river becomes the ocean itself, the individual soul becomes the mighty supreme Soul with higher consciousness and transcendental bliss and knowledge.
There are nine modes or rungs in navavidha bhakti. They are sravana, kirtana, smarana, padasevana, archana, vandana, dasya, sakhya and Atmanivedana. Sravana is hearing His lilas (stories of God and His divine play), kirtana is singing His names, smarana is remembrance, padasevana is service of His feet, archana is offering of flowers to the Lord, vandana is prostrations, dasya is servant attitude towards the Lord, sakhya is friendship with the Lord and Atmanivedana is self-surrender.
Admiration, faith, devotion, taste for repetition and singing of the Lord's name, firm devoutness, intense attachment to the Lord, steadiness in God-love and transcendental God-love (absorption) are the eight steps in the ladder of prema or bhakti yoga. Salokya, samipya, sarupya and sayujya (remaining in the world of God, staying near God, assuming the form of God and remaining absorbed in Him) are the four kinds of mukti (liberation) of the devotees.
Surrender draws down grace. The individual becomes one with the cosmic Will through surrender. Grace makes surrender complete. Without grace perfect union is not possible. Surrender and grace are inter-related. Grace removes all obstacles, snares and pit-falls in the spiritual path.
The samadhi experienced by a bhakta is bhava samadhi. The devotee attains the state through bhava and maha bhava. A bhakta who meditates on the form of Lord Sri Krishna will see Krishna and Krishna only everywhere when he is established in samadhi. He will see himself as Sri Krishna. The gopis of Brindavan and Gouranga and Ekanath had this experience. Those who meditate on the all-pervading Krishna will have another kind of experience — the consciousness of Virat (the Lord in His form as the manifested universe).
The bhakta enjoys the warm embrace of the divine. He attains divine auspiciousness. All the spiritual wealth of the Lord belongs to him. He is endowed with divine vision, lustrous subtle body and divine senses. He does not like to have complete absorption or merging in the Lord, but wants to remain himself separate in front of Him and taste the divine honey of God-love. The absorption in the Lord comes to him temporarily in the intensity of his love and experience in the beginning, though he does not like it. He then attains similarity with God. He is God-like. Eventually he attains sayujya or oneness but does not lose his separate identity as a devotee.
Samadhi and Work
The state of samadhi is maintained even during work. The mind and body are used as perfect instruments in the service of the Atman that is seated in the hearts of all. Even during action Sri Sankara, Lord Krishna and Lord Rama did not move an inch from their being established in Brahman. Rajah Janaka enjoyed true samadhi even while ruling his kingdom. He never lost sight of Brahman even for a moment. When he was put to the test he said: "Even if the whole of Mithila (his kingdom) is burnt, nothing is lost for me. I have the inexhaustible imperishable wealth of the Atman". He who is established in samadhi keeps his mind and body in perfect balance and utilises them in the service of humanity with the feeling that everything is Atman. He is ever fixed in Brahman. He is always in samadhi. There is no tossing of mind for him, under any condition. He stands adamantine on account of his knowledge of the Self. Real samadhi should be kept up as much in action as in meditation. This is the real test of one's inner strength and realisation. This is real chaitanya samadhi. A samadhi that one enters into in mountain-caves and forests with closed eyes, but that is broken or shattered during work, is not the ultimate samadhi.
As long as you are established in a samadhi, there is only Brahman or the Absolute. Continuous unbroken (nirantara) samadhi does not mean sitting blind-folded, but the renunciation of attachment to the body, regarding the individual soul and supreme Soul as one, and knowing that the practitioner himself is the supreme Soul and acting upon this knowledge. Samadhi means the annihilation or absorption of the mind. Wherever he goes he beholds the one Self everywhere.
- - - - -
NOTE: Thus ends the series ‘Raja Yoga’ by Swami Sivananda.